Linga Purana — Purva Bhaga, Shloka 31

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

अरिष्टनेमिरश्वश् च धर्मो धर्मभृदेव च सुभूमिर्बहुभूमिश् च श्रविष्ठाश्रवणे स्त्रियौ

Transliteration

ariṣṭanemiraśvaś ca dharmo dharmabhṛdeva ca subhūmirbahubhūmiś ca śraviṣṭhāśravaṇe striyau

Translation

祂是阿利什塔内弥（Ariṣṭanemi），亦是阿湿婆（Aśva）；祂是达摩（Dharma），亦是神圣的持达摩者。祂是苏布弥（Subhūmi）与多布弥（Bahubhūmi）；祂亦是室罗毗什塔（Śraviṣṭhā）与室罗伐那（Śravaṇa）——此二亦被敬奉为女性形相。

Word by Word

• अरिष्टनेमिः (ariṣṭanemiḥ): Ariṣṭanemi (a sacred epithet/name of Shiva)

• अश्वः (aśvaḥ): the Horse / the swift one (symbol of divine power and speed)

• धर्मः (dharmaḥ): Dharma, righteousness, cosmic order

• धर्मभृत्-देवः (dharmabhṛt-devaḥ): the divine upholder/bearer of Dharma

• सुभूमिः (subhūmiḥ): good/auspicious earth, fertile ground (supporting principle)

• बहुभूमिः (bahubhūmiḥ): many-formed earth / abundant ground (manifold support)

• श्रविष्ठा (śraviṣṭhā): Śraviṣṭhā (a nakṣatra-name/epithet)

• श्रवणे (śravaṇe): Śravaṇa (a nakṣatra-name/epithet)

• स्त्रियौ (striyau): the two as feminine (goddess-like) forms/designations.

Speaker

Suta Goswami (narrating the Shiva-Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

In Linga worship, Shiva is adored as Pati—the sustaining ground of all beings and the upholder of Dharma. These names praise Him as the stable support (bhūmi) and the cosmic order itself, affirming the Linga as the axis of stability and righteous alignment.

How does this verse describe the nature of Shiva (Shiva-tattva)?

It presents Shiva-tattva as the source and guardian of ṛta/dharma (Dharma, Dharmabhṛtdeva) and as the manifold foundation of manifestation (Subhūmi, Bahubhūmi). Thus, Shiva is both transcendent Pati and immanent support of the world, regulating pashus through dharma while remaining beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

The verse primarily functions as nāma-japa material: recitation of Shiva’s names for purification and dharma-sthāpana (establishing inner order). In a Pāśupata-oriented practice, such sahasranāma-japa supports restraint, steadiness, and grounding of the pashu (individual soul) toward communion with Pati.